Paradise Bridge
Each temple has a bridge that crosses over a stream. The bridge represents crossing the eight oceans that separate Jambudvipa and Mt. Sumeru. It also represents crossing from suffering to the joy of enlightenment. This Paradise Bridge is also called the Bridge of Liberation. The head of a dragon is often carved into the underside of the bridge. The dragon protects the temple from evil demons. Buddhists believe a person’s own negative emotions are the demons and that one must cross with a virtuous mind.
Horse Dismount (Hamabi) 
After the bridge, visitors often encounter a sign carved in stone saying “hamabi”, which means to dismount from one’s horse. In ancient times, this sign was meant to remind noblemen, who usually travelled on horsebackto dismount. There is no belief of higher or lower castes within the temple confines and all are treated as equal disciples of the Buddha. It also reflects the humility that is requisite in learning the Dharma
Flag Pole Supports (Dang-ganjiju)
Before the One Pillar Gate, there are two stone pillars where wooden flag poles can be inserted. In the past, flags would indicate the sect and announce temple events. Moreover, the flags were symbols of the temple being a sacred place of Dharma.
2. One Pillar Gate to Gate of Non-DualityAfter crossing the oceans and mountains, visitors arrive at the foot of Mt. Sumeru and begin the ascent through several gates.
The One Pillar Gate (Iljumun)
The first gate of the temple is the One Pillar Gate because this is the entrance point to Mt. Sumeru. It is called the One Pillar Gate not because there is only one pillar but rather because the pillars are in the shape of the numeral one and are straight and upright. A roof connects these pillars to symbolize single-mindedness. This is a reminder to forsake one’s wandering mind and go forth resolutely. When entering this gate a deep bow is made from the waist with hands folded at the chest. Written on this gate might be the mountain and temple names and sometimes, the characters for “Jogye Gate.”
The Vajra Gate (Gumgangmun)
Next is the Four Heavenly Kings. Some temples have a Vajra Gate in between the One Pillar Gate and the Four Heavenly Kings. The Vajra Gate has two fierce looking Vajra protectors. They guard the temple from evil demons. One has his mouth open to say ‘a,’ which is the cosmic syllable representing the beginning. The other has his mouth closed to say ‘hung,’ which is the cosmic syllable representing the end. Together the ‘om’ sound is produced which means, ‘the absolute.’ The A-Vajra protector is said to have the strength of a hundred elephants and the Hung-Vajra Protector to have esoteric powers.
Gate of Four Heavenly Kings (Cheonwangmun)
The Four Heavenly Kings live at the foot of Mt. Sumeru. They were inspired by the Dharma and became Dharma protectors. They hold a sword, a dragon, a wish-fulfilling jewel, a trident, a stupa, and a lute in their many hands. Each king watches over one cardinal direction and they protect all beings from evil. At their command are legions of supernatural beings to protect the Dharma and they are tasked to trample the evil demons which symbolize ignorance, hatred and greed. Visitors show reverence and ask for protection from harboring selfish thoughts and committing acts of wrong-doing.
The Gate of Non-Duality (Bulimun)
This represents the entrance to the pure land of the Buddha meaning entrance to holy ground. In order to enter the pure land of the Buddha, we must overcome the duality of: self and others, right and wrong, and good and bad. Thus, this gate is also called the Gate to Liberation and the Gate to Paradise which symbolize the gateway to the holy land of the Buddha.
The Bell Pavilion and the Four Instruments (Beomjong-gak & Samul)
Within the temples grounds is a pavilion containing four large temple instruments. The giant temple bell is rung to save beings in the heavens and hells. It is struck 28 times in the morning and 33 times in the evening. The Dharma drum is used to teach the Dharma to people in the nearby lands. The drum is made from cowhide on one side and oxhide on the other to symbolize the balance between yin and yang (male and female energies). The cloud gong is sounded to save flying creatures and spirits who inhabit the sky and the wooden fish is struck to save beings in the water. This is a percussion instrument made by hollowing out a large piece of wood in the shape of a fish and is played by striking two sticks on the inside. Because fish always have their eyes open, this instrument has become a symbol of the diligence needed when practicing something.
3. The Dharma Hall and Buddha - Upon entering the Dharma Hall
The Luminous Land of the Buddha
Upon entering the temple a courtyard opens up to the Dharma hall (Kor. Beopdang) where the Buddha resides. From Jambudvipa, the symbolically journey crosses oceans and mountains and ascends Mt. Sumeru to finally meet the Buddha. Usually, the Dharma hall is built on a stone foundation elevating it above the courtyard and is commonly surrounded by white clay and a white stone foundation. This is so that sunlight will reflect off the white surface into the Dharma hall to illuminate the golden Buddha statue. As a result, the statue fills the hall with golden light. This ingenuitive design originated in Korea.
The Buddha and Bodhisattvas
Each temple is decorated with many Buddhas and Bodhisattvas. The Buddhas are fully enlightened beings. Shakyamuni, Amitabha, and Vairochana Buddhas are the principal Buddhas of Korean Buddhism and are generally humbly ornamented. This symbolizes the fact that they have left the world of Samsara (endless cycle of birth, death, and rebirth). On the other hand, the Bodhisattvas are richly decorated with necklaces, earrings, bracelets, anklets, crowns, lavish robes, and belts made of gold. These items of material wealth mean the Bodhisattvas remain in Samsara in order to save beings from suffering. Thus, they dress in the manner of the world. The principal Bodhisattvas in the Korean tradition are Kwanseum Bosal (Avalokiteshvara, the embodiment of compassion), Munsu Bosal (Manjushri, the embodiment of wisdom), Jijang Bosal (Ksitigarbha, who saves beings from hell), and Bohyeon Bosal (Samantabhadra, the embodiment of action). There are also other figures like Arhats, protector deities, the Mountain God, and the Dragon King found within Korean temples.
To the unfamiliar, the Dharma halls of Korean temples may be a strange sight. People bowing to golden statues may seem like idol worship. The statues represent the ultimate potential of beings to become a Buddha and homage is paid to the infinite goodness and to wisdom, which is our own true nature. This is represented by the golden statue. Although it is a representation, it still is considered sacred because of what it symbolizes just as an ambassador represents a country.
4. Buddhas, Bodhisattvas & Dharma Halls
Buddha Relic Temples (Jeokmyeolbogung) 
In Korea, there are five temples containing actual Buddha relics and in these temples there are no Buddha statues in their main Dharma halls. Because the relics come from the Buddha himself, there are no statues representing the Buddha. The five temples are: Tongdosa Temple, Bongjeongam Hermitage, Sangwonsa Temple, Jeongamsa Temple, and Beopheungsa Temple.
The Main Dharma Hall (Daewungjeon) 
Daewungjeon means the hall of the great hero and in the Lotus Sutra, Shakyamuni is praised as the great hero. This hall is the main Dharma hall in most temples. Shakyamuni Buddha is the central figure, often flanked by Manjushri and Samantabhadra Bodhisattvas on each side. Behind the statues, there is often a painting of the Buddha and the Bodhisattvas. Most of the important Dharma assemblies take place in this hall. It is good temple etiquette to offer three bows in this hall upon entering the temple.
The Hall of Vairochana Buddha (Daejeok-kwangjeon)
The Buddha in the Vairochana hall represents the absolute truth, also called Dharmakaya. He is the main figure in the Avatamsaka Sutra and is the primordial Buddha, representing the culmination of nature. This Buddha can be identified by his mudra (hand gesture) of wrapping the left thumb with the right hand. He is usually flanked by Rocana Buddha (also called Sambhogakaya) and Shakyamuni (also called Nirmanakaya).
The Hall of Infinite Life (Muryangsujeon) or The Pure Land Hall (Geuk-nakjeon) 
Here the central figure is Amitabha Buddha. Amitabha in Sanskrit means ‘infinite life.’ Amitabha Buddha is believed to lead beings to his Pure Land after death. Even a wicked person can go to the Pure Land if he petitions sincerely to Amitabha Buddha. He is the Buddha of the western Pure Land. A Pure land is a place where the Buddhas and Bodhisattvas are thought to reside and there is no suffering. Flowers bloom all the time and even birds sing the Dharma. It is a place where one can become a Buddha and is the best place to be reborn. When followers recently lose a loved one, this hall is a good place to pray for him or her. In this hall, Amitabha is usually flanked by Avalokiteshvara (Kwanseum Bosal) and Mahasthamaprapta (Daeseji Bosal).
Medicinal Buddha Hall (Yaksajeon)
In the Medicinal hall, the Buddha cures disease and sickness. He is also believed to also heal the inner poisons of ignorance, hatred, and attachment. In his hand, he holds a jar of medicine to remedy the ills of the world. To the left and right of the Medicine Buddha are Candra-prabha (Moonlight Bodhisattva) and Surya-prabha (Sunlight Bodhisattva).
Maitreya Buddha Hall (Mireukjeon)
Maitreya is a Buddha who is expected to appear 5,670,000,000 years in the future and currently resides in Tushita Heaven guiding others. Maitreya means loving kindness. Maitreya is said to one day become enlightened under the Yonghwa tree and turn the wheel of dharma to save 30 billion souls with great love.
Avalokiteshvara Hall (Kwanumjeon) 
Avalokiteshvara, the Bodhisattva of compassion, is the most popular figure in Korean and Mahayana Buddhism. His name means one who hears the cries of the world. It is said, if you pray to him, he is very quick to answer. He is sometimes depicted with a thousand hands and eyes which are symbolic of his great desire to help those suffering
Ksitigarbha Hall (Jijangjeon)
Ksitigarbha Bodhisattva sworn not to enter nirvana until every being is freed from hell. According to Korean Buddhist mythology, the deceased pass before ten kings to be judged. Ksitigarbha acts on their behalf to ensure salvation and protects those while they are in the state between death and rebirth, as well as those lost in the underworld.
Vulture Peak Hall (Yeongsanjeon) or The Hall of the Eight Scenes (Palsangjeon)
This hall contains Shakyamuni Buddha accompanied by his disciples. The Heart Sutra (the most important text of Mahayana Buddhism) was thought to be expounded on Vulture Peak. Also, the eight major scenes of the Buddha’s life are often depicted here. Thus, it is also called the Hall of the Eight Scenes.
Arhat Hall (Nahanjeon) 
This is dedicated to the Arhat who have destroyed the three poisonous enemies of ignorance, hatred, and attachment. The number of arhats represented in these halls can range from sixteen to eighteen to 500. Arhats are usually depicted in simple attire and the form of monks.
Sutra Hall (Daejangjeon)
The Buddhist Canon or wood blocks are stored in the Sutra Hall, which is sometimes called the Hall of the Dharma Treasure (Beopbojeon) because the dharma is stored here. Vairochana Buddha (a symbol of ultimate truth represented by dharma text) or Shakyamuni Buddha (teacher of the dharma) figures are common in this hall.
The Hall of the Patriarchs (Josajeon)
This hall is dedicated to great monks who played an important role in the establishment or revival of a temple or Buddhist order. A patriarch can be a great monk who established an order, a lineage holder (one who transmits the dharma), or simply a moral and upstanding monk.
The Shrine of the Three Sages (Samseong-gak)
The three sages are the Big Dipper God, the Hermit Saint, and the Mountain God. There will often be a hall dedicated to each figure. The Big Dipper God was originally worshiped in Korea’s folk religion and then adopted into Buddhism. People would pray to the Big Dipper God for their children to live long. The Hermit Saint practiced alone on Mt. Cheontae to save beings in their last stage of life. He is depicted in temple paintings as an old man with a white beard and long eyebrows. This mountain sage is usually called “Naban Jonja.” The Mountain God was a popular figure in ancient Korea because of the mountainous terrain. It was believed this god helped farmers and watched over the everyday life of people. The mountain god is commonly depicted with a tiger. All three of these were prominent deities from the Korean folk religion that were adopted by Buddhism.
5. Buddhist PaintingsPaintings not only make the Dharma halls more dignified, but they also convey the Buddha’s teachings as in the case of the Eight Scenes from the Buddha’s Life and the Ten Ox-Herding Pictures.
The Eight Scenes from the Buddha’s Life
These scenes depict the eight most important events in the Buddha’s life. The first scene depicts a Bodhisattva riding a white elephant (a sacred and auspicious animal) from Tushita Heaven. This Bodhisattva, who lived in Tushita Heaven, is the Buddha before he was born. The second scene is the birth of Buddha to Queen Maya in Lumbini Garden. He is named Siddhartha, which means the one who accomplishes his goals. In the third scene, Prince Siddhartha sees a sick man, an old man, a dead man, and finally a beggar. He resolves to find liberation from suffering by becoming a monk. In the fourth scene, the prince leaves the palace and becomes a renunciant. In the fifth scene, he practices austerities as a monk for six years. In the sixth scene, the prince subjugates the demons and becomes enlightened under the Bodhi tree in Bodhgaya. In the seventh scene, the Buddha teaches the Dharma for the first time to five monks. In the eighth scene, the Buddha passes away (para-nirvana) at Kushinagar.
The Ten Ox-Herding Pictures
This is a well known series of Seon paintings that depict the process of ‘taming the mind’ or, ‘finding thy true self.’ In the first picture, the practitioner sets out in search of the ox. This represents the decisive point to begin spiritual practice. In the second picture, he finds the footprints of the ox which means understanding of the Dharma begins. In the third picture, he sees the ox for the first time. This is when the mind is seen clearly and understood how it works. In the fourth picture he catches the ox just as one struggles to tame their unruly mind. In the fifth picture, the ox is tamed which is when one has achieved a tranquil state of mind. In the sixth picture, he rides the ox home. The struggle is over and oneness with the mind achieved. In the seventh picture, the bull is gone and the practitioner remains. This represents that with nothing to tame, the mind and self become one. In the eighth picture, the self is also gone. Even the concept of oneness is transcended into the ultimate reality of emptiness. In the ninth picture, the world appears just as it is. This is the moment of clarity that represents suchness, or tathata: One sees clearly that a mountain is a mountain and a river is a river. In the tenth picture, the practitioner, now a fully enlightened being, returns to the village to save others.
6. Stone Stupas and Lamps
The Stupa or Reliquary (Tap) 
Often we see one or two stupas (reliquary) in the main courtyard in front of the main Dharma hall. These stone stupas contain Buddha relics, scriptures, or other holy and precious objects. They are representations of the body of the Buddha. Thus, they are as sacred as the Buddha himself. When Buddhists see a stupa, they offer bows and prostrations. They also circumambulate the stupa while making prayers and aspirations. It is said that any wholesome wish made in the presence of a stupa will come true.
There are various types of stupas according to different countries. In China they have brick stupas, in Japan they build wooden stupas, and in Korea there are stone stupas.
A common site in Asia is small stupas made from a piling of rocks. Each rock represents a virtuous aspiration made by a passerby who has added a rock.
The Stone Lamp (Seokdeung)
Common to Korean temples are stone lamps. These are stone structures made to hold candles to light the temple at night. In present days, the stone lamps use electric lighting. Light is a symbol of the wisdom that dispels the darkness of ignorance.
Stupas for Great Masters (Budo)
A budo is a stupa in honor of a great master that has passed away. Often, it will house sarira (pearl-like relics found in the ashes of a great master). These stupas are considered as holy as the great master themselves. As such, great reverence is paid to these stupas.
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